https://youtu.be/yMNdWHRO3rM
In our verse by verse study of Romans we are in Rom 9:15; that partially quotes God's response to Moses in Exod 33:19;
We noted that Paul quotes this verse because Paul is one of the few men of genius in history who understood the real implications of the verse. It was never understood by the Jewish people and still isn't.
What this is saying is that grace is God's policy not merit. Most believers don't get this because they are focused on the temporal instead of the eternal and the physical instead of the spiritual.
By quoting it he is saying in effect that what was in the decree has become history. When this was written the golden calf incident was in past history but God knew in eternity past before it occurred that it was going to happen.
Moses wanted to see His glory because he was one of the few who did understood the decree and how God's attributes related to the decree. He saw the glory of God every day with the doctrinal information that was in his soul.
That was the glory of God for this life. So God answers Moses' request on the basis of who and what God is and not on the basis of what Moses is.
We have the opportunity of seeing that same glory of God, but it requires learning Bible doctrine. The secret to life is the content of the soul, not the shape of the body or the pleasantness of the personality, or the various functions of biological life.
The secret is in what you think in the soul and why you think it. The soul contains thought; thought is life because a person is what they think.
Exod 33:18; - "And Moses said, please show me your glory." This is toward the end of the dialogue between the Lord and Moses after the golden calf incident, after the administration of divine discipline, and after our Lord had threatened to remove Israel entirely and leave only Moses, and to start all over again with Moses.
But Moses interceded on behalf of Israel and won his point. Having done so asks the Lord to show him His glory. The qal imperfect from "amar" indicates Moses as the speaker. Then we have the hiphil imperative from the verb "ra'ah" that means to see. In the hiphil stem it means to cause to see. The first person singular suffix referring to Moses' request is "show me" or "cause me to see."
Next is a masculine singular noun from "kabod" (glory) a reference to the Shekinah glory. With the noun we have the second masculine singular suffix, referring to God.
Translation: "And he (Moses) said, Please cause me to see your glory." God answers in letting Moses see His glory in the only way the finite mind can possibly perceive it, and that is through Bible doctrine.
For us Bible doctrine must be transferred from the page of the Word to our souls, and for Moses from the transfer of the verbal words of God into his soul.
In Rom 9:15 Paul does not quote The first part of God's response to Moses is in Exod 33:19; where it says, "Therefore he (God) replied, I will cause all my good (the divine decree) to pass before you, and I will proclaim by the name of Jehovah to your face."
This means that to understand God's glory you must first understand God's plan. In other words, "Before you are through you will learn all about my plan." And Moses did.
Moses would get his doctrine face to face with God. In the future others to come would hear the voice of God, others would see a vision, and in some cases by angelic teaching; but no one had direct face-to-face teaching from God except Moses.
Moses is therefore the unique prophet. So "to your face" is a compliment given to one man and never repeated to anyone else. Exod 33: 20; "But you cannot see my face; for man cannot see my face and live." In other words, finite mankind cannot use their finite biological eyes to see infinite God.
Biological human can only see God by means of maximum doctrine resident in the soul. God permitted Moses to see His glory through Bible doctrine resident in the soul that was the same way that Paul saw God's glory,
By understanding that God's omniscience of God feeds God's decree only with facts and the printouts are in categories including election, foreknowledge and predestination.
In addition we as believers in Jesus Christ can only see and understand God's glory through perception of pertinent doctrine and our daily function under God's GASP system.
Mankind could no more see the face of God than our physical eyes could stare directly into the sun and see the sun. And just as looking directly into the sun would destroy our vision, so man in his physical body would die by looking directly into the face of God.
This is why we can only see Him through doctrine and we see only His glory through doctrine.
Rom 9:15; "I will have mercy on whom I will have mercy." This is the future active indicative of "eleeo" (mercy) but here it is used for the Hebrew word "chanan " (grace) that we saw in Exod 33 also means to have mercy or to show mercy.
The future tense is a predictive future and it is used to predict an event in future time. It is the imputation of God's direct blessing to the mature believer who has maximum doctrine residing and circulating in the soul in the future.
Paul now shows us something. He is not going to go back and teach what Moses has already taught. He is going to pick up where Moses left off. Therefore he starts right out with a future tense: "I will show mercy."
In other words, Moses taught the divine decree in perfect tense and the printout in human history in the imperfect tense. Moses starts out with the printout in history and shows that one act of mercy leads to another act of mercy.
God was gracious to the Jews in the days of Moses in the same way God will be gracious to us, His royal family, in the time in which we live. The active voice: God's justice is gracious by imputing blessing to anyone who attains spiritual maturity.
The printout of the decree is in view here. In the decree you have the failure of the majority of the Jews in the Exodus generation, but that does not stop God's justice from imputing blessing throughout history in the time of Paul or in the present time in which we live.
Next we have the accusative singular from the relative pronoun "hos" (whom) that refers specifically to mature believers with the unusual indefinite particle "an" that causes "hos" (whom) to become an indefinite relative pronoun.
An indefinite pronoun is very specific. In this case it refers to a specific category in the printout of the decree. In this case it refers exclusively to spiritually mature believers.
With it is the present active subjunctive of "eleeo" (compassion or mercy). Paul is picking up where Moses left off with "on whom I have mercy." But this time he uses the customary present tense for what habitually occurs to the mature believer. The active voice: God's justice produces the action of being merciful.
The subjunctive mood is potential so it implies a future event that is qualified by the element of contingency. It all depends on whether you see God's glory through Bible doctrine and if you do you will receive direct blessing from God.
God's glory is seen from maximum doctrine that is resident and circulating in the believer's soul just like it was In the case of Moses when he saw God's glory.
So we have the future active indicative for the fact that Moses saw it in his day, Paul saw it in his day, and we can see it in our day in the exact same way.
When Moses said, "Cause me to see your glory" Moses was asking for all of us. God answered Moses. Paul picked up on the answer and answers it for us. You can see the glory of God in time by advancing in to spiritual maturity from learning God's Word of Truth.
However, this requires the use of your volition. Maturity adjustment to God's does not result from a single decision it is the result of a continual series of decisions from positive volition to learn doctrine.
Those decisions are totally non-meritorious in compatibility with God's grace policy. This statement is directed from God to believers through His decree. It emphasizes the fact that that God decree cannot be unrighteous or incompatible with His perfect attributes.
God knew billions of years ago in His omniscience who would believe and who would not, and then what believer would be positive consistently enough to reach spiritual maturity and what believer would be negative and inconsistent resulting in reversionism.
God always knew all the facts and God fed them into the decree for the believer to learn from His Word. Election, foreknowledge and predestination are categories of the facts that are being presented in this passage. The issue for the believer is to advance to spiritual maturity through persistent and consistent PMA of God's Word of Truth.
The various imputations that occur to the believer during the various stages of growth, plus the a fortiori principle, indicate that God is going to parlay whatever blessings are imputed to you in time forever. The blessings that you have now confirm the fact that you have seen the glory of God, but they are nothing compared to the eternal future.
"Kai" (and) is a connective conjunction indicating that this is a continuation of the quotation from Exodus. Plus the future active indicative of "oiktiro" (compassion) that is used for the Hebrew word "racham."
It means to have emotional compassion or to have sympathy. It was used for grief and lamentation it means to be sympathetic and to have a sympathy that is ready to help. The predictive future tense anticipates the function of logistical grace after salvation adjustment to God's justice.
It means that God will provide everything necessary for the believer's situation; all the believer brings is volition that simply responds with yes or no. The active voice: God provided logistical grace support; He produces the action. The indicative mood is declarative for the reality of logistical grace.
Again we also have the accusative singular from the relative pronoun "hos" (whom) with the particle "an" that indicates that the action of the verb is predicated on some condition or situation. That situation is salvation adjustment to God's justice by believing in the Lord Jesus Christ.
Next comes the present active subjunctive of "oiktiro" (compassion) so the second phrase is "on whomever I have compassion." The customary present is for what always happens to believers.
The active voice: God produces the action. The subjunctive mood is potential implying a future reference that is qualified by the element of contingency, which is volition. It is a reference to the potential of eternal salvation, salvation that is adjustment to God's justice through faith in Jesus Christ.
Compassion is an anthropopathism that ascribes to God a human characteristic that God does not really have. It is used to explain God's grace policy in terms of a human frame of reference. The anthropopathism describes God's logistical grace support for believers after salvation.
Expanded Translation Rom 9:15; "For he communicates to Moses (Exod 33:19;), I will have mercy (imputation of God's blessing to believers at spiritual maturity) on whomever I show mercy (salvation by grace), and I will have compassion (logistical grace support) on whomever I show compassion (believers who make salvation adjustment to God's justice by believing in Jesus)."